Genesis 3:24So He drove out the man and stationed cherubim on the east side of the Garden of Eden, along with a whirling sword of flame to guard the way to the tree of life.

1 Kings 22:19Micaiah continued, "Therefore hear the word of the LORD: I saw the LORD sitting on His throne, and all the host of heaven standing on His right hand and on His left.

Psalm 104:4He makes the winds His messengers, flames of fire His servants.

Treasury of Scripture

And of the angels he said, Who makes his angels spirits, and his ministers a flame of fire.

of.

Hebrews 1:14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

2 Kings 2:11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.

2 Kings 6:17 And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha.

Hisαὐτοῦ(autou)Personal / Possessive Pronoun - Genitive Masculine 3rd Person SingularStrong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

servantsλειτουργοὺς(leitourgous)Noun - Accusative Masculine PluralStrong's Greek 3011: From a derivative of laos and ergon; a public servant, i.e. A functionary in the Temple or Gospel, or a worshipper or benefactor.

(7) Spirits.--Better, winds. It is very difficult to assign any clear meaning to the ordinary rendering,--unless, indeed, we were to adopt the very strange opinion of many of the earlier commentators, that the stress is laid on "maketh" in the sense of "createth." The parallelism in these two lines of Hebrew poetry is complete, "angels" answering to "ministers," "winds" to "a flame of fire." The meaning appears to be that God, employing His messengers for His varied purposes, sends them forth in what manner He may please, clothing them with the appearance of the resistless wind or the devouring fire. (We may contrast 1Kings 19:11-12.) The force of the passage lies in the vividness with which it presents the thought of the Most High served by angels who "at His bidding speed," untiring as the wind, subtle as the fire. We feel much more distinctly than we can put into words the infinite contrast between such ministers and the Son seated at the right hand of God. The quotation is taken from Psalm 104:4, without any variation in the Greek. Whether this translation faithfully represents the original is a question that has been warmly discussed. Not that there is any doubt that such a rendering of the Hebrew is in itself natural; but it is often alleged that the context requires an inversion of the words, Who maketh winds His messengers, flaming fire His ministers. The point cannot be examined here; we will only express a decided opinion that the translation defended above not only expresses the meaning of the Hebrew, but perfectly accords with the context of the Psalm.

Verse 7. - And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. A further intimation of the position assigned in the Old Testament to angels, contrasted by means of μὲν and δὲ, with further quotations with reference to the SON. A difficulty has been felt with regard to this passage (cited, as usual, from the LXX.) on the ground of the original Hebrew being supposed not to bear the meaning assigned to it. Hence the writer of the Epistle is said to have made use of an erroneous rendering for the purpose of his argument. Certainly the context of the psalm, in which God is represented as arraying himself in the glories and operating through the powers of nature, suggests no other meaning than that he uses the winds as his messengers, etc., in the same poetical sense in which he was said in the preceding verse to make the clouds his chariot; cf. Psalm 148:8, "Fire and hail, snow and vapors, stormy wind fulfilling his word." If so, there is no necessary reference in the original psalm to angels. But it is to be observed, on the other hand, that the structure of ver. 4 is not in the Hebrew identical with that of "he maketh the clouds his chariot" in ver. 3, and hence, in itself, suggests some difference of meaning. For

(1) a different verb is used; and

(2) the order of the accusatives following the verb is reversed; in both which respects the I,XX. correctly follows the Hebrew. In ver. 3 the verb is שׂום (ὁ τιθεὶς in the LXX.), the primary meaning of which is "to set," "to place," and, when followed by two accusatives as object and predicate, denotes" to constitute or render a person or thing what the predicate expresses." In ver. 4 the verb is עָשָׂה (ὁ ποιῶν in the LXX.), the primary meaning of which, when used actively, is "to form," "to fabricate." It is used of God making the heaven and the earth (Genesis 1:7, 16; Genesis 2:2, etc.). When elsewhere, as here, it is followed by two accusatives, one of them (which may come either first or second in order) is found to denote the material out of which anything is formed. Thus Exodus 38:3, "He made all the vessels (of) brass" (cf. Exodus 30:25; Exodus 36:14; Exodus 37:15, 23). Hence an obvious meaning of ver. 4, so far as the mere language is concerned, would be, "He maketh [or, 'formeth'] his messengers [or, 'angels'] of winds, and his ministers of a flaming fire." (Winds certainly, not spirits, because of the context. But here the Greek πνεύματα is, in itself, as ambiguous as the Hebrew רוּחות and was as probably meant to denote winds.) According to this rendering, the meaning of the verse would seem to be that, out of the natural elements of wind and fire, some special agencies are called into being or operation; not simply that winds and fire generally are used for God's purposes. The change of phraseology between vers. 3 and 4 certainly suggests some change in the idea of the psalmist. What, then, are these agencies? What is meant by the "messengers" and "ministers" connected with the elements of wind and fire? The author of the Epistle (and probably the LXX. too, though the words ἀγγέλοι and λειτουργοὶ are, in themselves, as ambiguous as the Hebrew) saw in these words a reference to the angels, who are denoted by the same two words in Psalm 103:20, 21, and who are undoubtedly spoken of elsewhere in the Old Testament as operating in the forces of nature (as in the death of the Egyptian firstborn, the pestilence in the time of David, and the destruction of Sennacherib's army), and seem, in some sense, to be identified with the winds themselves in Psalm 18:10, "He rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind;" and in Psalm 35:5, "Let them be as chaff before the wind; and let the angel of the LORD chase them." We say that the LXX., as well as the author of the Epistle, probably intended to express this meaning. It is, indeed, more than probable; for, ambiguous as may be the words ἀγγέλοι and λειτουργοὶ ιν τηεμσελ´εσ, the structure of the Greek sentence (in which "his angels" and "his ministers" are the objects, arid "winds" and "flames of fire" the predicates), seems to necessitate this meaning, which is further probable from what we know of Alexandrian angelology. It may thus well be that, whether or net the LXX. (rendering, as it does, the Hebrew word for word) gives the exact force of the original phrase, it hits its essential meaning, as intimating angelic agency in nature. And the learned Jews of Alexandria, followed as they are by the later rabbis generally, and by the writer of this Epistle, were, to say the least, as likely to understand the Hebrew as any modern scholars. The question, however, is not, after all, of great importance. For let us grant that the writer of the Epistle unwittingly adduced an erroneous rendering in the course of his argument. What then? It is not necessary to suppose that the inspiration of the sacred writers was such as to enlighten them in matters of Hebrew criticism. If it guarded them from erroneous teaching, it was sufficient for its purpose. And in this case the passage, as cited, at any rate expresses well the general doctrine of the Old Testament about angels, viz. that, unlike the Son, they are but subordinate agents of the Divine purposes, and connected especially with the operations of nature. It is to be observed, too, that the quotations generally in this Epistle are adduced, not as exhaustive proofs, but rather as suggestive of the general teaching of the Old Testament, with which the readers are supposed to be familiar.